Quran with Tajwid Surah 98 ﴾القرآن سورۃ البينة﴿ Al-Bayyina 🙪 PDF
The Sunnah A Source of Civilization by Qaradawi
1. The Sunnah:
A Source of Civilization
Prof. Yusuf Al-Qaradawi
Translated by El-Falah
Source: www.prophetmuhammadforall.org 1
2. Contents
PREFACE
The Sunnah: A Source of Civilization
The Sunnah and Civilized Fiqh
1. Fiqh of Ayat and Sunnan
2. Fiqh of Knowledge
3. Fiqh of Life
4. Fiqh of the Targets of
5. Fiqh of Virtues of Shari’ah
6. Emphais on the Sublime Ends of Life
7. Following in Religious Matters and Innovation in Worldly Affairs
8. Constructive Positivism
9. Man Is Essence Rather than Appearance
10. Sincere Devotion and Adhering to the Islamic Shari’ah as Prerequisites for the
Acceptance of Deeds
The Sunnah and Civilized Manner
1. Adherence to Virtues
2. Doing What is Good
3. Discipline and Public Conduct
4. Cleanliness and Beautification
5. Tolerance with Opponents
6. Mercy Towards Allah’s Creatures
Source: www.prophetmuhammadforall.org 2
3. Preface
To tackle the issue of civilization, most of people - cultured and uncultured, Muslims and non-
Muslims, imagine religion as something that has no relation to civilization in toto.
Those people are one of two, either they do not know the truth although its light surpassed
that of the sun, or they aim at concealing the truth out of envy and prejudice.
For Muslims, there is no excuse in admitting the above-mentioned attitude for they have the
Glorious Qur'an and the purified Sunnah which laid down the principles of establishing a
civilized moderate Nation, i.e., the Muslim Nation. The book in hand is an effort towards
promoting a sound understanding of Islam through its basic sources, namely the Glorious
Qur'an and the purified Sunnah.
The Sunnah, A Source of Civilization sheds light on the milestones of the Muslim Civilization
and how the Sunnah cared about establishing the civilized Muslim Nation in a wonderful
manner.
It should be noted that this book is a translated part of the priceless Arabic book "Al-Sunnah,
Masdaran Lil -ma'rifati Wal-Hadarah" or "The Sunnah, A Source of Knowledge and Civilization"
by the great scholar Dr. Yusuf Al-Qaradawi, which is all translated and edited by El-falah By
doing so, El-falah hoping that this book may open the door before researchers and students to
delve into the depths of the Prophetic Sunnah to get out the precious treasures thereof.
El-Falah, keeping in mind the profound knowledge of Dr. Al-Qaradawi, asks its beloved
readers to read this book with fresh and attentive mind to catch the hoped benefits thereof.
El-Falah, on its part, appreciates the efforts made by Mrs. Raw'ah Nazar in translating this
precious book. It also offers many thanks to its sincere team of editors and proofreaders: `Ali
Muhammad El-Sawi, Wa'il `Abdul- Mut'al Najm, headed by `Ali El-Sayed El-Halawany.
All praise is due to Allah, and blessing and peace be upon His Prophet and those who follow in
his footsteps till the Day of Judgment.
Source: www.prophetmuhammadforall.org 3
4. The Sunnah: A Source of Civilization
The Prophet's Sunnah is not only the second source, right after the Qur'an, of which Islamic
Legislation (Shari'ah) flows, but also the second source, again right after the Glorious Qur'an,
of which both knowledge and civilization flow.
Primarily, the Qur'an establishes the bases and principles of legislation, whereas, the Sunnah
provides theoretical interpretation as well as example and practical application.
The Prophet's guidance as exemplified in the Sunnah guides Muslims to three basic
inseparable aspects of civilization, namely:
1. Civilized Fiqh
2. Civilized Conduct.
3. Civilized Structure.
The Concept of Civilization:
Before attempting to discuss these three aspects of civilization, we should first define the
meaning of civilization :To begin with, does the Islamic concept of civilization offer a
distinctive and unique interpretation that differs from the ones offered by other civilizations
that preceded or followed it? Or do all civilizations stem from the same source regardless of
country, time, sex, religion and philosophy in life?
There is a general definition of civilization that is innate in the very word, namely, the
overall manifestations of financial, scientific, artistic, literary, and social development in a
society or in similar societies.
The word "Civilization" in Arabic is the opposite of the word "Bedouinism" or, respectively,
savageness and barbarism. Thus, urban life stands against Bedouin life and vice versa. People
who wo live in cities, towns and villages are urban dwellers, whereas, people who lead
Bedouin life are those who live in the deserts sheltered by tents. The Bedouins are notorious
for their stiffness, harshness, hardness of heart and prevalence of ignorance and illiteracy
among them.
Consequently, Allah did not send down a prophet from among them. Instead, all the prophets
He had sent were urban dwellers: of villages and towns. Allah said to His Prophet:
"And We have not sent before you, any but from among the people of the towns
We revealed to them." (12:109)
Ibn Zaid and others said that the reason behind this preference for towns people, is that they
are more knowledgeable and patient in comparison with the Bedouin people.
Source: www.prophetmuhammadforall.org 4
5. Interpreters supported this opinion and regarded it as a fact that has no controversy.
Therefore, the Bedouin are referred to as the hard-hearted people. Also, the hadith said: "He
who belongs to the Bedoums is most likely harsh and hard of heart."
Narrators said that it is disliked to imitate the Bedouin in his harshness and hardness of heart
except in times of trial and affliction.
Qatadah said: "Hitherto, we have never heard that Allah had sent down a prophet from among
Bedouin." Moreover, it was reported that Al-Hasan said: "Allah has never sent down a prophet
from among the Bedouin, women, or Jinns [Note: Al-Alusi, Ruh Al-ma'ani, vol.13, p. 68] As for
Allah's Words said by Yusuf, to his father and brothers: "He brought you from the desert"
(12:100)
The scholar Al-Shihab Al-Khafaji comments, in his Hashiyya, [Note: Al-Shihab, Hashiyya. vol.
5, p.211] on Al-Baidawi's explanation saying:
"Yusuf's family were not Bedouin, yet they used to graze their sheep in the desert and that
was whereof they came at that time." Assuredly, Islam dawned to bring people out of the
depths of darkness, with all its kinds and levels, to light, with all its kinds and levels. This
includes bringing people out of the darkness of Bedouinism and savageness into the light of
civilization and urbanism. The Qur'an states:
"The Bedouin Arabs are the worst in unbelief and hypocrisy, and most fitted to
be in ignorance of the command which Allah hath sent down to His Messenger:
but Allah is All-Knowing, All-Wise." (9:97)
It is quite right that the Qur'an had excluded a group of them by saying:
"But some of the Bedouin Arabs believe in Allah and the Last Day, and look on their
payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the
Messenger." (9:99)
But what is proved in the verse represents the general characteristic disposition. This factual
generalization was cemented by the Prophet's (Peace be upon him) words: "He Who belongs to
the Bedouin is most likely harsh and hard of heart" [Note: Reported by Abu Y'ala on the
authority of Al-Bara'. Also by Ahmad on the authority of Abu Hurairah].
As we know Islam is represented by both the Glorious Qur'an and the Prophet's Sunnah and we
can see in them a persistent determination to transfer those people from the savageness of
the Bedouin into a systematized urban civilization. Islam aimed at elevating them financially,
scientifically, artistically, and socially as well as spiritually and morally. This aim required
Islam to educate and purify them according to a wise and gradual instructive discipline that
was to be carried out by the Prophet (Peace be upon him) himself.
Among the targets of the Immigration (Hijrah) to Medina, which was prescribed upon the Arab
tribes before the conquest of Mecca, was giving a chance for the Bedouin to learn and absorb
the new Islamic culture which considers the congregational and their Prayers as essential
rites. Moreover, it encourages them to attend instructive meetings, to embrace Islamic
Source: www.prophetmuhammadforall.org 5
6. discipline which covered all aspects of life: eating, drinking, wearing clothes, walking, sitting
down and all other major as well as minor aspects of life.
If we make a comparison, we will see, on the one hand, the Bedouin man who was not in the
least embarrassed to pass urine in one corner of the mosque regardless of the fact that the
Prophet and his Companions were sitting in it. Yet when people shouted at him, the Prophet
(Peace be upon him) stopped them and excused his ignorance and Bedouinism ordering his
Companions: "Wait until he finishes his urinating then spill a bucket of water over the place,
for you have been sent to make things easy and not to make them difficult." [Note: Reported
by Al-Bukhari in the book of Ablution, Abu Dawud (No. 380), Al-Tirmidhi (No.147), Al-Nasa'i
(vol.1, pp.48,99). All on the authority of Abu Hurairah]
On the other hand, we would see his fellow Muslim who was instructed, refined and purified
by Islam as he approached Rustum, the leader of the Persian armies, and answered his inquiry
about the identity of Muslims saying: "We were sent by Allah to bring out whom He wills from
the worship of His slaves to His Worship alone, from the straitened world to the vast one, and
from the injustice of religions to the justice of Islam "
No wonder that the Prophet (Peace be upon him) has cursed any man who turns back to
adopting the ways and disposition of Bedouin after his immigration. In the hadith, narrated by
Ibn Mas'ud, the Prophet said:
"All the following people are cursed by Muhammad (Peace be upon him) until
the Day of Judgment, the man who lends money at interest (Riba), the man
who accepts to pay it back at interest, the man who writes down this usurious
agreement, the two witnesses of it at those times, the tattooer and the
tattooed for the of beauty, the procrastinator of Zakah, whoever turns back to
the Bedouin life after his immigration." [Note: Reported by lbn Khuzaimah in
his Sahih (No.2250), Al-Hakim (vol. 1, pp.387, 388), Al-Baihaqi (vol.9, p.19),
and `Abd Al-Raziq in his Musanaf with difference in words (No.15350). It is also
reported by Ahmad (No.3881), Al-Nasa'i (vol.8, p.147), and Ibn Hibban (No
.3252) on the authority of Al-Harith Al-A'war]
The procrastinator of Zakah is the one who does not pay Zakah in its designated time. The
apostate to Bedouin life, as Ibn Al-'Athir said, is the one who returns to desert and live with
the Bedoums after his immigration. The man who returned to Bedouin life after immigration
without excuse was considered an apostate.
Moreover, Al-Nasa'i reported that:
"Salamah Ibn Al-Akwa' (May Allah be pleased with him) approached Al-Hajaj who shouted at
him, "You have turned on your heels! and mentioned words that signify, "And you went back
to live in the desert." Salamah denied saying: "No, but Allah's Prophet (Peace be upon him)
allowed me to stay with the Bedouin in the desert." [Note: Reported by Al-Nasa'i, vol. 8, pp.
151, 152]
Abu Hurairah reported in a hadith that:
Source: www.prophetmuhammadforall.org 6
7. "The great sins are disbelief in Allah, killing a fellow man without a just cause,
devouring usury, eating up the property of orphans unjustly, turning one's back
to the disbelievers in a battlefield at the time of fighting, accusing chaste
women, and to go back to the Bedouin after one's immigration." [Note: Al-
Haitharni said: It is reported by Al-Bazar, vol.1, p.103]
Sahl Ibn Abi Hathamah narrated after his father that he heard the Prophet (Peace be upon )
saying:
"Avoid the great seven sins. When the Prophet saw that the people kept silent, he went on:
"Won't you ask me about them? They are: to associate partners in worship with Allah and to
turn band live in the desert with Bedouin after the immigration etc." [Note: Al-Haithami said:
It is reported by Al-Tabarani in Al-Kabir, vol.1, p.103]
Undoubtedly, Islam was a message of civilization. Its target was to elevate the life of man and
set him free from the bonds of Bedouinism to the freedom of civilization. The reader will
perceive this fact when we tackle the issue of Civilized Structure that Islam has brought
along.
It is necessary to emphasize that the civilization that Islam wants to build is unlike any other
civilizations which focus on the materialistic aspects of life as well as the bodily and sensuous
side of man. Moreover, these civilizations concentrated on the readily and immediate
pleasures of life, making worldly affairs their primary concern and the destination of their
knowledge, and left no room for Allah or the Hereafter in their philosophy or in their cultural
and educational system.
Contrary to them, the Civilization of Islam has united man to Allah and earth to heaven. It has
dedicated life to preparation for Hereafter. It has mingled spirit with matter, has struck a
balance between the mind and the heart, has wedded science to faith and has cherished
ethical sublimity as much as materialistic development.
It is justifiable to describe it as a spiritual, materialistic civilization. It is both idealistic and
real, holy and human, ethical and populational, and individualistic as well as general. Truly,
it is the civilization of balance and moderation which was the basis on which a just and
distinguished Nation. Almighty Allah described it saying: "And so We have appointed you as a
just and distinguished Nation." (2:143)
The Sunnah and Civilized Fiqh
"It is He Who has sent amongst the Unlettered a Messenger from among
themselves, to rehearse to them His Signs, to purify them, and to instruct them
in the Book and the wisdom - although they had been, before, in manifest
error." (62:2)
Source: www.prophetmuhammadforall.org 7
8. This process of teaching the Qur'an and the Sunnah created what we might call a civilized
consciousness, or in other words, the Islamic term Civilized Fiqh. [Note: Among those who
spread this term is our beloved poet `Umar Baha' Al-Deen Al-Amiri (May Allah bestow mercy
upon him) That is clear in his discourses and books. However, he has not explained its
characteristics and that is my own task here]
By this Fiqh I mean the science that focuses on elevating man from the abyss of superficial
and primitive perception to the apex of profound understanding of the universe in general,
and life in particular. It revives his stagnant, imitative, enslaved, whimsical, superstitious,
biased, pretentious, and presumptuous mind and turns it into an active, free, independent,
realistic, empirical, tolerant, and modest one. As a result, it realizes the limits of what he
knows and he does not feel ashamed to say: I do not know or does he feel embarrassed to
admit his errors.
Imam Malik commented on this issue saying: Fiqh does not mean that acquiring much
knowledge, rather it is a gift bestowed by Allah on whom He wills. He further explained:
Knowledge is not acquired through learning by heart, for it is a light that Allah implanted into
the hearts. [Note: See jami' Bayan Al-'ilm Wal Fadlih by Ibn `Abd Al-Barr, pp.20, 25]
Therefore, perception and illumination is much more important than learning by heart.
1. 1 Fiqh of Ayat and Sunnan
2. Fiqh of Knowledge
3. Fiqh of Life
4. Fiqh of the Targets of
5. Fiqh of Virtues of Shari’ah
6. Emphais on the Sublime Ends of Life
7. Following in Religious Matters and Innovation in Worldly Affairs
8. Constructive Positivism
9. Man Is Essence Rather than Appearance
10. Sincere Devotion and Adhering to the Islamic Shari’ah as Prerequisites for the
Acceptance of Deeds
Fiqh of Ayat and Sunnan
The first of these aspects is the Fiqh of Ayat and Sunnan, namely, the knowledge of the Ayat
(Signs) of Allah in the horizons and in souls, and His Sunnah (Allah's Ordinance or Signs) in the
universe and the society.
It is certain that these signs which are scattered all over the universe are neither perceived
nor conceived except by people of knowledge, science and understanding as Al mighty Allah
said:
Source: www.prophetmuhammadforall.org 8
9. "Behold! In the creation of the heavens and the earth, and the alternation of
Night and Day, there are indeed Signs for men of understanding." (3:190)
"It is He Who maketh the stars (as beacons) for you, that ye may guide
yourselves, with their help, through the dark spaces of land and sea, We detail
Our Signs for people who know. It is He Who hath produced you from a single
soul: then there is a resting place and a repository: We detail Our Signs for
people who understand." (6:97-98)
The Fiqh of these Signs is always in a state of renewal, for Allah, every now and then,
unravels a mystery of the universe, thus He said:
"And say, "Praise be to Allah, He will soon show you His Signs so that ye shall
know them." (27:93)
He also said:
"Soon will We show them Our Signs in the (furthest) regions (of the earth), and
in their own souls, until it becomes manifest to them that this is the truth."
(41:53)
A. The Fixity and Generality of the Sunnan of Allah
It is of essential importance to know that this world is not run randomly or haphazardly. On
the contrary, every thing that happens in the universe is a determined fate. Every single
movement is govemed by a certain law which the Qur'an refers to as "Sunnah" ordinance
whether universal or social. These ordinances are fixed and unchangeable. They applied in
the older times and still apply today and will continue to apply until the end of the time.
Furthermore, they deal with the believers as well as the disbelievers. Allah says in the Qur'an:
"But no change wilt thou find in Allah's Way (of dealing): no turning off wilt thou fin in Allah's
Way (of dealing)" (35:43) When the Prophet's (Peace be upon him) son (Ibrahim) died, he was
broken-hearted and his eyes were full of tears yet he never uttered a word that expressed the
least dissatisfaction with Allah's Will. Allah destined, on that day, that the sun would eclipse.
Yet, people said that this solar eclipse was due to Ibrahim's death as they believed that it only
eclipsed when a celebrity died. Now if the Prophet was a false or the kind of person who
would take a passive attitude, he would have kept silent concerning this claim which would
have added a tinge of greatness and sanctity to him and his family, yet he instantly ascended
the pulpit and addressed the people saying:
"O people! The sun and the moon are nothing more than two of Allah's Signs in
the universe. Consequently, they will eclipse neither for someone's birth nor
death." [Note: Agreed upon on the authority of Al-Mughirah Ibn Su'bah and
others. See Al-Lu `lu' Wa Al-Marjan (No.527,530)]
B. Spread of Degeneration Destroys Nations
Source: www.prophetmuhammadforall.org 9
10. Among Allah's Ordinances is that the prevalence of degeneration and the spread of evil, sinful
and corrupt deeds, as well as disorder in the nation, the time for its deterioration and
destruction draws near by the minute as Almighty Allah says:
"Mischief has appeared on land and sea because of (the meed) that the hands
of men have earned, that Allah may give them a taste of some of their deeds:
in order that they may turn back (from evil)." (30:41)
It is Allah's Mercy that He does not punish people for all that they have earned, for if He were
to punish them, He would not leave a moving creature on the surface of the earth, but He
chooses to "let them taste some of that they have done." His Purpose is neither to revenge nor
to rejoice at their misfortune but to teach them a lesson and remind them to adopt the right
course so that "they may return". But if they did not see through His Mercy and choose not to
return to the right course leaving themselves to be swayed by evil and ignorant people, then
it would be only natural that they would inevitably be ruined.
Therefore, when the Prophet (Peace be upon him) was asked:
"When will the Hour be established? He answered, `when the trust is lost then
expect the Hour.' Then the man asked, "How will it be lost?" The Prophet
answered: "The Hour is to be established when evil, and undeserving people
rule over the Muslim Nation." [Note: Reported by Al-Bukhari in the book of
Faith, on the authorithy of Abu Hurairah]
Thus, the time of the Hour of the whole universe is the same for every nation for its Hour is
established when it falls into imbalance and disorder and when its ignorant and wicked people
hold the spotlight whereas its scholars and good people are put into the shade.
There are many hadiths clarifying the effects of sin and corruption on the moral, social,
economical, and political life in general.
It suffices to mention the hadith reported by Ibn `Umar saying, "The Prophet (Peace be upon
him) approached us and said:
"O, Muhajirin! (immigrants to Medina) there are five calamities, that if you are
tried with them, and I seek Allah's Refuge lest they should befall you. These
calamities are: When obscenity and sin spread among people, Allah will punish
them through plague and unknown of diseases that never appeared in the time
of their forefathers who passed away. When they refuse to pay Zakah, they will
be denied water from the sky and they will have rain only for the sake of their
animals. When they break the Covenant of Allah and His Prophet, Allah will
give power to their enemies over them and let them take some of their
property and fortune. When their rulers do not adhere to Allah's Book and
attempt to preach and choose of His Laws, Allah will make their rivalries great
among themselves. [Note: Reported by Ibn Majah in Al-Fitan (No.4019)]
There is ellipsis in the hedith . This ellipsis would have meant that "if you are tried with
them", no good is to be expected from you, or you will suffer the following predicament or
punishment.
Source: www.prophetmuhammadforall.org 10
11. This warning has come true, particularly when obscenity has been spread and has also been
happening in the West throughout history, even propagated as in the case of the West in our
time. For Allah let loose upon them unknown diseases and illnesses. Among these diseases is
Aids, which has become the death threat to tens of Millions of people, up to this moment they
have found no cure for it.
C. Punishment Befalls All
Among Almighty Allah's Ordinances is that, if evil spreads and no one attempts to stop it,
Allah will send down His revenge on both, evil doers for their transgression as well as the
passive people who did not try to stop evil due to their apathy and negligence of Almighty
Allah's Right. This point has been stressed in the Qur'an when Allah says:
"And fear trial which afflicteth not in particular (only) those of you who do
wrong." (8:25)
In the hadith reported by Abu Bakr (May Allah be pleased with him) he said that, the Prophet
(Peace be upon him) said: "If people saw evil and did not try to stop it, they would be soon
overtaken by Allah's punishment." [Note: Reported by Ahmad and Ashab Al-Sunnah and Al-
Tahawi on the authority of Abu Bakr. Sahih Al- Jami' Al-Saghir (No.1974)]
In Another version the Prophet (Peace be upon him) said:"If people saw an unjust man and did
not try to stop his injustice, they would be soon gripped by Allan's punishment." [Note:
Reported by Abu Dawud, Al-Tirmidhi, and Ibn hibban, the previous reference (No.1973)]
In a hadith narrated by `Abdullah Ibn `Amr, the Prophet (Peace be upon him) said: "When you
see my nation afraid of calling the unjust "unjust" in his face then be certain that they are
living dead." [Note: Reported by Ahmad and Al-Bazar]
Living dead could also mean that they are lost, thwarted and deprived of Allah's Support.
D. Success Is for the Truth and Those who Uphold It
Among these ordinances is that, the truth and those who uphold it ultimately and inevitably
successful, regardless of how long the people's trial has lasted. On the other hand, falsehood
is bound to vanish notwithstanding its temporary power and hegemony, for Almighty Allah
says:
"And say, Truth has (now) arrived, and falsehood perished: For falsehood is (by
its nature) bound to perish." (17:81)
Believers are severely tested and sometimes shaken so that they will gain strength and
purity and Allah will distinguish the bad from the good. They will succeed if they strive in the
Way of Allah and practice patience and perseverance. Almighty Allah stresses this meaning in
the story of Moses after Pharaoh threatened him and his followers as He says:
Source: www.prophetmuhammadforall.org 11
12. He said their male children will we slay; (only) their females will we save alive; and we have
over them (power) irresistible. Said Moses to his people: "Pray for help from Allah, and wait in
patience and constancy. For the earth is Allah's, to give as a heritage to such of His servants
as He pleaseth; and the end is (best) for the righteous." (7:127,128)
Hence, the Prophet's (Peace be upon him) glad tidings to his Companions were "Victory is
inevitable, for Allah will make this religion prevail over all religions even though the
unbelievers may detest it".
One day, Khabab Ibn Al-Arat, one of the oppressed people in Mecca who was severely abused
and tortured, rushed to Allah's Prophet (Peace be upon him) asking his help. He found him
lying on a garment in the shade of the Ka'bah. He asked him "O, Prophet of Allah (Peace be
upon him) please ask Allah's Victory for us and call upon Him on our behalf. The Prophet
(Peace be upon him) said:"Not long age, a believer used to be dragged to the desert where he
was buried up to his neck in the sand. Then the disbelievers used to saw his head into two
halfs and combed his body with iron combes until they split his flesh and bones. Yet, all this
horrible torture did not force him to turn renegade. By Allah, He will ultimately bestow His
Victory on us so much so that the traveler from San'aa on his way to Hadramaut will fear no
one except Allah and the wolf lest he should devour his sheep, but you are impatient. " [Note:
Reported by Al-Bukhari]
E. The Nation (in Totality) Will Never Be in Manifest Error to the Core
Among these ordinances is that the Muslim Nation will never be completely immersed into
error for there will always be people who will stand up to any violation of Allah's Decrees,
guided by the Qur'an and the Sunnah. They will call upon people to cling to the right, enjoin
on them what is good, and forbid them from what is evil as Almighty Allah says:
"And of those We have created are people who direct (others) with truth; and
dispense justice therewith." (7:181)
A great number of hadiths talked about the victorious group of Muslims that will embrace the
truth until the Hour is established as follows:
"There will always be a group of my Nation who will cling steadfastly to the
truth, until the Hour is established." [Note: Reported by Al-Tayalisi, Al-Darimi,
and Al-Hakim on the authority of `Umar]
"There will still remain a group of my Nation who will establish Allah's
Ordinance. They will never be harmed by their opponents until Allah's
Ordinance prevails while they are victorious over people." [Note: Agreed upon
on the authority of Mu'awiyah]
"There will always remain a group of my Nation who will defend the truth to
their last breath and they will win victory until The Day of Judgment". [Note:
Reported by Ahmad and Muslim on the authority of Jabir]
Source: www.prophetmuhammadforall.org 12
13. "There will still remain a group of my Nation who will strive and endure
hardships for the sake of truth and they will be victorious over their enemies
till the last of this group will be killed by Al-Massiah Al Dajjal (Anti-Christ)."
[Note: Reported by Ahmad, Abu Dawud, and Al-Hakim on the authority of
`Imran lbn Hussain]
The hadiths reported by Al-Mughirah, Thawban, Abu Hurairah, Korah Ibn lyas, `Uqbah Ibn
`Amr, and Abi Omamah concerning this issue are all authentic. [Note: See: Sahih Al-Jami' Al-
Saghzir (hadiths No.7287-8296)] One of these hadiths is:
"Allah will always send people who will consecrate their lives for Islam and for
His Obedience until the Day of Judgment". [Note: Reported by Abmad and Ibn
Majah on the authority of Abu `Utbbah Al-Khaulani, the previous reference
(No.7692)]
Fiqh of Knowledge
The Fiqh of Knowledge is one of the aspects of the Civilized Fiqh. It means the Fiqh that is
based on the knowledge of noble values, and deep-rooted principles which Islam brought so as
to stress the importance of Knowledge, or in other words, of Learning, for it is the popular
Islamic term. In this concern Learning was often mentioned in the Glorious Qur'an and the
Sunnah. Its importance was emphasized as the learned people were highly praised. Moreover,
these texts urged people to learn as much as they could regardless of how long it took. The
verses of the Glorious Qur'an and the Prophet's (Peace be upon him) Hadiths raised learning,
education, instructors and discipline to a high Status.
Hence, a whole chapter is dedicated to Learning in all books of Hadith which are classified
according to chapters and subjects. Moreover, the second chapter of Sahih Al Bukhari is
devoted to Learning whereas the first one is devoted to Faith (Iman). Al-Bukhari gave
precedence to Learning over the chapters on purification, Prayer, Zakah and the rest of the
pillars of Islam. All in all, Learning comes first in importance before work. Both Imam Ibn
Majah and Al-Darimi supported this view in their Sunan. Some Imams compiled a separated
volume for Learning like Imam Al-Hafiz Al-Faqih Abu `Umar Ibn `Abd Al-Barr in his book "Jami'
Bayan Al-'ilm wa Fadilah", "A Compilation of evidences on the Importance and Virtue of
Knowledge".
I have already mentioned the Fiqh of Knowledge in the light of Prophetic Sunnah in my book
"The Prophet and Knowledge" [Note: Published many times by Al-Risalah Institution (Beirut)
and Dar Al Sahwah (Cairo)] which I had compiled so as to participate in the Third International
Conference on the Prophetic Biography and Sunnah which held in Qatar at the ceremonial
celebration of the advent of the 15th century of Immigration (Hijrah).
It will be useful to summarize this Fiqh in light of what has just been mentioned and new
glimpses of Prophetic Sunnah.
Source: www.prophetmuhammadforall.org 13
14. A. Seeking Useful Knowledge:
The First prerequisite of the Fiqh of Knowledge is the urge to pursue every useful branch of
Knowledge whether related to religion or worldly life in general. It was narrated in the hadith
that the Prophet (Peace be upon him) said: "The pursuit of knowledge is an enjoined
obligation upon every Muslim." [Note: Reported by lbn Majah, Ibn`Abd Al-Barr, and others on
the authority of Anas] By Muslim he means every Muslim human being whether male or
female. Hence, the famous version of this hadith runs as follows: "Upon every Muslim male
and female." The word "female" was not mentioned in the authentic hadith, but its meaning is
included in this hadith by consensus.
Scholars differed among themselves on the nature of the knowledge that man is ordered to
pursue, particularly, as the branches of knowledge are innumerable, its fields are diverse and
its scope is vast, indeed, it is limitless.
Individual and Communal Duties in Seeking Knowledge:
Of seeking Knowledge, there are Individual and Communal Duties. Individual Duty means that
a Muslim is obliged to perform it whether it is related to his religion or daily life.
Consequently, since it is of the utmost importance nowadays that a man should have a
minimum share of Knowledge, namely, to master reading and writing of his native language,
or what is called "the elimination of illiteracy" ,then it is considered a religious Individual
Duty. Ignoring this Duty is a sin on which he will be punished in the Hereafter and in this
present life he is to undergo some penalty minor to the Legal Punishment (Hadd).
Moreover, the nation in which illiteracy prevails, nowadays, can not possibly compete with
other nations in the race towards learning and urbanization. It will be doomed to
backwardness, ruin and defeat by its own sons who will not be able to cope with the strong
educated sons of other nations. Hence the necessity of eliminating illiteracy arises as an
Individual Duty upon every Muslim male and female.
The first to attempt the elimination of illiteracy in his society, was the Prophet (peace be
upon him) in the end year of Hijrah (Immigration) to Medina, notwithstanding scarce
potentialities, he took the advantage of the presence of the educated Quraishi prisoners of
Badr Battle and offered every one of them the chance to ransom himself by teaching ten
Muslims how to write. It was as if he entrusted each one of them with the education of a ten-
student class. They were expected to learn how to read, write and calculate. The Prophet
(Peace be upon him) explained illiteracy in the hadith as the ignorance of how to write and
calculate saying: "We are an illiterate nation in which people do not know how to write nor
calculate."
The basic mundane necessities for a Muslim differ according to place and time. For instance,
nowadays it is considered a necessity that a pupil, in the primary governmental schools,
should learn the fundamentals of computer which has become a basic priority in life.
First and foremost, the Muslim should know the basics of his religion; in other words, he
should, as it were, know the principles of his creed so as to set right the fundamentals of his
worship, stand firm and straight in his conduct, and keep the limits ordained by Allah both in
Source: www.prophetmuhammadforall.org 14
15. what He ordered or forbade, in his Halal (lawful) and Haram (unlawful) and in his public or
personal life.
For instance, if he is a merchant, he must know sufficiently the basic laws of trade in terms
of profit, Zakah, sale on credit, exchange, and all laws that pertain to this issue. `Umar (May
Allah be pleased with him) said concerning this matter: "No one should step into our market
except he who knows the Fiqh of Transaction" or what we, today, might call "Fiqh of Trade."
By the same token, if he is a doctor, he is obliged to know what is Halal (lawful) and Haram
(unlawful) for a Muslim doctor. This is known as "Medical Fiqh."
All in all, each and every Muslim must, as much as he can, have sufficient knowledge about
faith, worship, the lawful and the unlawful.
As for the Communal Duty concerning knowledge, it represents the needs of the society in
particular and the Nation in general of sciences and the different fields of knowledge
necessary for its survival and development in religion and in life. Consequently it should have
a sufficient number of highly-qualified experts and specialists in all areas of knowledge.
This means that the sch!ars of the Nation should at tempt juristic reasoning (ijtihad) in
religion and achieve creativity in secular sciences.
B. Rejection of Blind Imitation:
Another prerequisite of Fiqh of Knowledge is the rejection of blind imitation of others to the
extent that a man thinks in the same way that his father, forefathers, leaders and influential
people used to think.
The Qur'an reproached the blind imitators of their fathers and leaders saying:
"We found our fathers following a certain religion, and we will certainly follow
in their footsteps" (43:23)
"And when it said to them: Follow what Allah has revealed. They say: Nay! we
shall follow the ways of our fathers. What! even though their fathers were void
of wisdom and guidance." (2:170)
Those blind imitators will say on the Day of Judgment. "Our Lord! We obeyed our chiefs and
our great ones, and they misled us as to the (right) path. Our Lord! Give them double
chastisement and curse them with a very great curse!" (33:67,68) The Sunnah also emphasized
this meaning. For instance, in the hadith narrated by Al-Tirmizi, the Prophet (Peace be upon
him) said: "Do not adopt the attitude of those who follow blindly in the footsteps of others
who say, "we will do good only if people do, and do injustice only if they do! But discipline
yourselves, if people do good, do the same, but if they do injustice, shun it." [Note: Reported
by Al-Tirmidhi in the books of Birr and Silah on the authority of Huzaifah (No.2008)]
Source: www.prophetmuhammadforall.org 15
16. The yes-man is the one who follows blindly in the foot steps of every Tom, Dick, and Harry
and has no personal opinion or independent character. He is satisfied with blindly imitating
others even though he is not convinced with their views and even though his conscience is not
at ease. Shawqi, the laureate poet, was the mouthpiece of one of those puppets saying: At
heart, I love Al-Hussein, Notwithstanding, I speak against him, while my heart is for him,
If affliction swept the country, And there was no way out but to follow blindly in the
footsteps of others, then you might as well do so.
C. The Pursuit of a Matter Which One Has Knowledge of:
Another prerequisite of the Fiqh of Knowledge is that one should pursue a matter which he
has knowledge of. He should not pretend to know what he is ignorant of, for the Almighty
Allah ordered in the Qur'an:
"And pursue not that of which thou hast no knowledge; for surely the hearing,
the sight, the heart, all of those shall be questioned of." (17:36)
He should not be embarrassed to answer: "I do not know". For even the favored angels, when
they were asked by Allah about the Names, of which they have no knowledge, they said:
"Glory to Thee: of knowledge we have none, save what Thou Hast taught us."
(2:32)
When the Prophet (Peace be upon him) was asked about the time the Hour is to be
established in the famous hadith of Gabriel, he answered:
"The questioned has no better knowledge than the questioner" [Note: Reported by Muslim]
The Almighty Allah addressed him saying: "Men ask thee concerning the Hour: say, "The
knowledge thereof is with Allah (alone)." (33:63)
When the Prophet was asked about the `spirit', his knowledge of it was to refer to Allah's
Knowledge. Concerning this matter Allah says:
"They ask thee concerning the spirit say: "The spirit is of the Command of my
Lord, and of knowledge it is only a little that is communicated to you, (O
men!)" (17:85)
Quite often, the Prophet (Peace be upon him) would not answer a question until he asked
Gabriel the Trustee of Revelation (Peace be upon both of them). Other times, he world simply
say that he did not know. For instance, the Prophet (Peace be upon him) said:
"I do not know who was Tubba' and whether he was damned or not? I also do
not know who Dhul-Qarnain was and whether he was a prophet or not? Finally, I
do not know if executing legal punishments (Huduu) would be considered an
Source: www.prophetmuhammadforall.org 16
17. expiation of its people or not." [Note: Reported by Al-Hakim, Ibn `Abd Al-Barr,
and lbn `Aasakir. Sahih Al-Ja'zi' Al-Saghir (No.5524)]
D. Reference to Specialists and Experts in Every Branch of Knowledge:
Another prerequisite of the Fiqh of Knowledge is referring to the people and experts in every
field of knowledge, whether science, art, or in any work one does.
This is Allah's Order in the Qur'an when says:
"If ye realize this not, ask of those who possess the message" (16:43)
"If they had only referred it to the Messenger and to those charged with
authority among them, the proper investigators would have known it from
them (direct)."(4:83)
"And none (O man!) can inform you like Him Who is All-Aware." (35:14)
In the hadith reported by Jabir on the authority of Abi Dawud and Al-Darqutni that:
"A Companion was injured in his head when he was hit by a stone, then he
discharged a wit dream, therefore, he asked his Companions: "Do you believe
that, in my case, I have Allah's Permission to perform Dry Ablution
(Tayammum)?" They readily answered: "We do not think that Allah's Permission
to (Tayamrnum) applies in your case as you are capable of using water . Soon
after he performed the Body-Washing (Ghusl) he died. When they came back to
where the Prophet (Peace be upon him) was, he was informed of what had
happened. The Prophet (Peace be upon him) instantly exclaimed: "They have
killed him. May Allah punish them for it! Should they have asked if they do not
know. For the remedy for the ignorant is to ask about what he does not know.
It would have sufficed to him to perform Dry Ablution (Tayammum) or to put a
bandage on his wound and then wipe over it and wash the rest for his body."
[Note: Reported by Abu Dawud in the book of Purification (No.336)]
Imam Al-Knatabi said that the wisdom of this hadith is that the Prophet reproached them for
issuing Fatwa (legal opinions) without knowledge, called upon Allah against them and
considered them as sinful for causing his death.
E. Argument With Opponents:
One of the aspects of the Fiqh of Knowledge or Civilized Fiqh is allowing different opinions,
accepting dialogue with opponents, and even calling upon them to hold conversation and
exchange opinions whether those opponents were in the fields of politics, thought, or
religion.
Source: www.prophetmuhammadforall.org 17
18. The wisdom that lies behind this is that difference is one of the ordinances of the universe in
which Allah created all things. For instance, Allah says: "Of various colors" (35:27)
If Allah had pleased, He would have created all people alike, yet Allah has bestowed on man
the potential intellect and will, hence, people have diverse beliefs, thoughts, and tendencies.
Since this difference among people is a necessity, it follows that each human being owes his
fellow-man the right of mutual argument and the right of listening to him as long as this
argument is exchanged in an appropriate manner. This condition was emphasized when Allah
says: "And argue with them in ways that are best"
It is noticeable that this verse states the outline of the fundamentals of calling mankind to
the Way of Allah and holding argument with them, for Allah says: "Invite (all) to the Way of
thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best."
(16:125)
It stipulates that this preaching should be "beautiful" and that argument should be "in ways
that are best". For preaching is usually given to one who agrees with the speaker, whereas,
argument is usually resorted to with one who differs with the speaker. It suffices that the
speaker should use a "beautiful preaching" in his talk with someone who agrees with him.
Whereas he must be more than patient and more than tolerant with someone who differs with
him. Moreover, he must pick and choose the best ways to appeal to his mind and heart. So, it
is highly recommended, if there are two available ways of argument, to adopt the best and
more eloquent one as commanded by above mentioned verse.
The Glorious Qur'an provides us with many examples of arguments with opponents, in
different times and places to quote and judge our own arguments in the light of them. Among
these arguments is that of the prophet Noah with his people, `as detailed in many Surahs of
the Glorious Qur'an, particularly in that of Hud in which the Glorious Qur'an states:
"They said: "O Noah! thou hast disputed with us, and (much) hast thou
prolonged the dispute with us: now bring upon us what thou threatenest us
with, if thou speakest the truth!?" He said: "Truly, Allah will bring it on you if
He wills, and then, ye will not be able to frustrate it! Of no profit will be my
counsel to you, much as I desire to give you (good) counsel, if it be that Allah
willeth to leave you astray: He is your Lord! and to Him will ye return!" (11:32,
34)
There are other instances of these arguments such as that of Ibrahim with his people as
stated in Surat Al-An' am (The Cattle) verses number: 75-83 and with his father, Surat Maryam
(Mary) verses number: 41-48. There is also Shu'aib's argument with his people (Madyan people)
as narrated in many Szirahs, particularly in Surat Hud where Allah says:
"And to the Madyan people (We sent) Shu'aib, one of their own brethren: he
said: "O my people! worship Allah: you have no other god but Him..." (11:84-93)
In addition to this, there is Moses and Pharaoh's argument, particularly in Surat Al-Shu'ara'
(The Poets) verses number 16-31.
Source: www.prophetmuhammadforall.org 18
19. One of the extraordinary arguments in the Qur'an, was the one held between Almighty Allah
and His angels in Surat Al-Baqara (The Cow) verses number 30-33 concerning issues such as
the creations of Adam, his vicegerency in the earth, telling His angels about it, their
immediate disapproval of granting vicegerency to such a double-natured creature, and Allah's
practical Answer which refuted their claims.
Yet the most extraordinary argument in the Glorious Qur'an is that which occurred between
Allah and the Cursed Iblis in Surat Al-'A raf (The Heights), Al- Hijr, and Sadd.
I will mention the argument that occurred in Surat Sadd, where Almighty Allah says: "Behold,
thy Lord said to the angels. I am about to create man from clay." (71:85) Among the marvels
of the Qur'an which, those who reflect upon it would detect, is the wise Directions of Allah to
His Prophet in his arguments with the disbelievers. This wise guidance is represented in
dictating concise and eloquent words to His Prophet so as to refute their claims. The words
used in the argument with his opponents were extremely gentle, well, polite and patient. The
verses of Surat Saba' (Sheba) are significant here when Allah addressed His Prophet (Peace be
upon him) saying:
"Say' "Who gives you sustenance, from the heavens and the earth?" Say: It is Allah; and certain
it is that either we or ye are on right guidance or in manifest error!" (34:24)
It is quite impressive that the Prophet (Peace be upon him) did not accuse them of manifest
error, notwithstanding his firm belief that he is the one who is on right guidance and that
they are immersed in manifest error. The art of polite and well-mannered dialouge required
this appropriate way of speech. Then Allah says: "You shall not be questioned as to our sins,
nor shall we be questioned as to what ye do" (34:25)
By analogy, he could have said' "We shall not be questioned as to your sins" yet he, giving the
example of polite dialouge choose not to stigmatize them with sin, whereas, he attributed it
to himself and his Companions when Allah says: "You shall not be questioned as to our sins".
This represents the apex of politeness and forbearance with opponents.
If Allah's Book is ripe with such dialouge between the prophets and their people, as well as
between Almighty Allah and a number of His creations, both those who obey and disobey Him.
So, it is not surprise that the Sunnah of the Prophet allows the expression of different
opinions. It even goes so far as holding conversation with opponents.
After Almighty Allah had narrated the narratives of His prophets to His Prophet Muhammad
and said: "Those were the (prophets) who received Allah's Guidance. Follow the guidance they
received" (6:90)
The Prophet (Peace be upon him) seems to have encompassed the excelling qualities of all
the prophets as the closest person to the Prophet, the Mother of Believers (Umm Al Mu'menin)
`Aishah (may Allah be pleased with her) said: "The Prophet followed the Qur'an to the letter
in his conduct. " [Note: Reported by Muslim in the Book of "Travelers Prayer", No.746]
Source: www.prophetmuhammadforall.org 19
20. F. Doing Justice to Opponents
Doing justice to opponents is one of the values of knowledge in our civilized Fiqh. The
meaning of "doing justice" is to give those who disagree with our opinion, a fair chance to
express themselves and defend their viewpoint as long as it is the outcome of deep thinking
and perseverance, and it represents a worth while viewpoint regardless of its stance against
our viewpoint. Although others 's viewpoints might disagree with ours or with the majority, or
might, seem incongruous with the familiar or inherited, or call for demolishing the old and
celebrating the new, we must not suppress the expression of opposing viewpoints.
It is true that Islam disciplined us with its doctrine, values and laws, yet it gave us free reins
for juristic reasoning in matters that are not dealt with either in the Quran or Sunna; namely,
the "forgiveness zone, or in matters that are based on collective rules and general principles
and finally in matters that are dealt with according to partial rules whether based on
scientific or textual conjecture or both. Thus, there is considerable freedom for juristic
reasoning and different concepts and interpretations. Moreover, new effects impose change
of attitude, hence, different interpretation.
No one should claim infallibility or perfection. Each one of us can be right or wrong in his
views except for the infallible Prophet (Peace be upon him). Any Mujtahid who practices
juristic reasoning is liable to be right or wrong. A Mujtahid can not say about his juristic
reasoning more than Imam Al-Shafi'i said:
"My `viewpoint is right that is liable to mistake, whereas, the viewpoint of
others is wrong yet it can be right"
The encouragement of juristic reasoning, exerting one's utmost in pursuit of the truth, as well
as rewarding the wrong mujtahid are among the unique privileges of Islam. For instance, the
famous hadith says:
"the ruler will be rewarded twice, if he was right in his juristic reasoning,
where as he will be rewarded once, if he was wrong in his juristic reasoning."
A group of the interpreters of Hadith believe in the improbability of rewarding a wrong
Mujtahid and commented that he is excused rather than rewarded. This is a flagrant
misinterpretation of the hadith for it states quite clearly that he is rewarded once whereas
the correct Mujtahid is to be re warded twice. This reward is not granted for the mistaken
person, but rather for the juristic reasoning and the exertion of the utmost effort in this
process.
Since Allah is never unjust even by the weight of an atom for bodily effort, He is also never
unjust even by the weight of an atom to mental effort.
Doing justice to opponents, also means that one should uphold this viewpoint if proved
authentic without feeling ashamed or embarrassed. The Companions and the first Muslim
generation believed that the truth must be followed and that no one has perfect knowledge.
The Prophet (Peace be upon him) was never irritated or embarrassed to change his mind after
he was convinced to his Companions' opinion.
Source: www.prophetmuhammadforall.org 20
21. Imam Muslim reported in his Sahih that: "The Prophet (Peace be upon him) once sent Abu
Hurairah to give the glad tidings of Paradise to whomever he meets - who firmly bears witness
that there is no god but Allah faithfully out of his heart. In order to make them be certain
that he was sent by the Prophet, he gave Abu Hurairah his slippers. Yet. when `Umar met him
he objected to what he was doing and beat him hardly that Abu Hurairah fell down. Abu
Hurairah went back to the Prophet (Peace be upon him) and complained of what `Umar had
done. `Umar went to the Prophet (Peace be upon him) and said:
"O Prophet of Allah! You are dearer to me than my own father and mother. Have you sent Abu
Hurairah, giving him your slippers as a proof, to give the glad tidings of Paradise to whomever
he meets - who firmly bears witness that there is no god but Allah faithfully out of his heart?!
The Prophet (Peace be upon him) replied: "Yes, I have done". `Umar argued: "O Messenger of
Allah! Urge him not to do so, for I fear that people may abandon worship depending solely on
this - their witnessing that there is no god but Allah. -Therefore let them endeavor hard so as
to win Paradise." Thereupon, Allah's Prophet (Peace be upon him) said: "You are right, let
them endeavor hard." [Note: Reported by Muslim in the Book of Iman, No.52]
Thus, the Prophet (Peace be upon him) abrogated his first decision on realizing the wisdom of
`Umar's opinion that people might depend solely on their witnessing that there is no god but
Allah and neglect exerting effort to win Paradise. Therefore, he acted upon `Umar's advice
saying: "let them endeavor hard."
Thus, the Prophet (Peace be upon him) set the example of appreciating the counter opinion
as soon as it is proved applicable and useful.
In Jami' Ibn `Abdel-Barr, there is a useful chapter on (Doing Justice in Learning), in which he
mentioned valuable information concerning the values of knowledge in our civilization. I shalt
quote apart of what he said to catch the benefit thereof.
Abu `Umar said: "one of the blessings and ethics of learning is doing justice to it, and
whoever doesn't adhere to thisprerequisite, neither understand nor try so."
Some scholars further insist:"The only knowledge we have, is our admission that we have no
knowledge.
The poet, Mahmud Al-Waraq said:The most perfect man is one who perceives his shortcoming,
And repress his lust and covetousness.
`Abdullah Ibn Mus'ab reported that `Umar Ibn Al Khattab said: "Do not exceed in dowry to
more than 40 Oka of gold even the woman is the daughter of Dhul-' Usbbah i.e., Yazid Ibn Al
Husain Al-Harithi - and if one exceeds that limit, I would put the increase in Bait Al-Mal
(Treasury of the State). Simultaneously, a long snub-nosed woman stood arguing: "O `Umar
you have no right to do so". `Umar questioned: `How?' She answered: "Because Almighty Allah
says: "Even if ye had given the latter a whole treasure for dower, take not the least bit of it
back." (4:20) Instantly, `Umar said: "O people, `Umar is wrong and the woman is right."
Muhammad ibn Ka'b Al-Qarzi reported that:
Source: www.prophetmuhammadforall.org 21
22. "A man questioned `Ali Ibn Abi Talib about an issue. Yet no sooner had Ali expressed his
viewpoint, then the man exclaimed: "O Commander of Believers! This is not right but so and
so!" `Ali (May Allah be pleased with him) commented: "You are right and I made a mistake,
then he recited: "Over all endowed with knowledge is the One, the All-Knowing!" (12:76)
Sufyan Ibn `Uyainah reported that Ibn Abu Hussain narrated that:
Ibn `Abbas argued with Zaid concerning the time that a menstruating woman should leave
Mecca, while performing Hajj. Zaid said: Circumambulation around the Ka'bah (Tawaf) must
be the last thing she does before she returns home. Ibn`Abbas urged Zaid to ask his women -
Umm Sulaiman and her female friends. Zaid went to ask them, then came back smiling and
said: "You was right."
Ibn `Abd Al-Barr reported that:`Imam Malik Ibn Anas said:
When Abu Ja' far Al-Mansur was performing Hajj, he called for me. We made conversation and
I answered his questions. Then he said: "I intend to make copies of your books namely, Al-
Muwatta', and send a copy to every Muslim Country. I will further order them to stick
themselves to their precepts and discard other books of modern knowledge for I believe that
the source of this knowledge is the reports and knowledge of the people of Medina. I said: "O
Commander of the Believers! Do not do so, for the people heard different sayings, hadiths,
and reports from the Companions of the Prophet (Peace be upon him) and others, acted upon
them and adapted their lives to them. It will be too difficult to change these deep-rooted
precepts, so let them carry on with their lives and respect their choices". He said: "By Allah, if
he had agreed to what I suggested, I would have ordered it."
Ibn`Abd Al-Barr commented: It is a highly justice for those who are perceptive.
Al-Hussain Ibn Abi Sa'id mentioned in his book "Al Mu'rib `An Al-Maghrib) that `Abdullah Ibn
Sa'id Ibn Muhammd Al-Hadar reported that his father said:
"I heard Sahnun say that he heard `Abdel-Rahman Ibn Al-Qasim say to Malik: "I know no one
knows the rules of sales better than the people of Egypt." Malik wondered "Through whom
they have been instructed the knowledge of sales!". He replied: "Through you". Malik said:
"What a wonder, I have no profound knowledge of sales, so how do they took their knowledge
from me?"
He also said :"I have reported from Al-Shua 'bi his saying that: `I have not seen anyone like me
for when ever I wish to see someone who has more knowledge than me, I, simultaneously,
behold some one." Another scholar, moreover, have said: "We have a knowledge of certain
things, yet we are ignorant of others. We should not spoil the goodness of our knowledge by
pretending to know what we are ignorant of."
Hammad Ibn Zaid said:
"Ayub was questioned about a certain matter but he said: `Actually, I have no knowledge
thereof." When they requested him to give his opinion, he replied: "I am not qualified enough
to give an opinion in such a matter."
Source: www.prophetmuhammadforall.org 22
23. `Abdel Rahman Ibn Mahdi reported that:
"I disputed with the judge `Ubaidullah Ibn Al-Hussain, who was a judge at that time,
concerning a Prophetic hadith, yet he insisted on his viewpoint. I went, therefore, to him and
found that he had visitors who were set in rows. As soon as he saw me, he said you are right
and I was wrong about the hadith." [Note: He is `Ubaidullah Ibn Al-Husain Al-'Anbari who
renounced a statement given by him and said: "It is better for me to be a tail among the
people of truth than being a leader among the people of falsehood!" See his biography in
"Tahdhib Al-Kamal", No.3627, vol.19. p.2823] Al-Khalil lbn Ahmad said: "There are four days
which are worthwhile for me. The first day is the day in which I meet someone who is more
knowledgeable than me, so I consider it the day of my profit, for I will learn from him. The
secand day is the day in which I meet some one whom I am more knowledgeable than him, so
I consider it the day of my reward, for I will teach him. The third day is the day in which I
meet someone who is equal to me in knowledge, I discuss with him concerning some matters
of knowledge, so I consider this day the day of my lessons i.e., acquiring new lessons. The
fourth day is the day in which I meet someone who is less knowledgeable than me yet he
thinks that he knows better, so I will consider this day a holiday and I will not trouble myself
with talking to him." [Note: Jami' Baiyan Al- ilm wafadlih by lbn Abd Al-Barr vol.1, p. 131,
Matba't Munir]
Fiqh of Life
Among the aspects of the Civilized Fiqh is "The Fiqh of Life", in other words, the knowledge
of the value of life. `Knowledge' here refers to the firm deep-rooted knowledge which leads
one to certainty.
Some people think that religion does not care about this life because they believe that there
is no real life but that of the Hereafter as Allah, the Almighty, said: "But verily the Home of
the Hereafter, that is life indeed, if they but knew." (29:64)
Among the characteristics of the believers, the pious, and the benevolent is that, as the
Qur'an describes: "And (in their hearts) have the assurance of the Hereafter." (27:3, 2:4, 31:4)
The Prophet (Peace be upon him) emphasized the worthlessness of life compared to the
Hereafter when he said: "The value of life to the Hereafter is nothing more than as if one of
you plunges his finger into the sea and then gets it out, so let him realize what he has gained
back". [Note: Reported by Muslim after Al-Mustawrad lbn Shadad in the Book of "Paradise and
Its Characteristics", No.2858]
This is quite true yet it does not mean that we should renounce or discard life.
On the contrary, Islam regards life as a blessing which man should be thankful for, a trust that
he should look after, a message that he should fulfill and an opportunity that he should take
advantage of.
Islam is incongruous with the pessimistic religions and philosophies that regard this world as
wicked to the core, therefore, one should shorten its lapse. They consider life as a calamity
Source: www.prophetmuhammadforall.org 23
24. that we are afflicted with or is incurred upon us by our fathers and mothers. Abu Al-'Ala', a
famous old poet, recited pessimistic lines of poetry saying:
My father brought me to this miserable life and I will not, Be the cause of anyone else's
misery!
On the contrary, life is a blessing as Allah celebrates it when He says:
"And Allah has made for you mates of your own nature, and made for you, out
of them, sons and daughters and grandchildren, and provided for you
sustenance of the best." (16:72)
Hence, Allah's Prophet (Peace be upon him) has made it a Sunnah to celebrate the birth of a
child by slaughtering an animal on behalf of him which termed as (Aqiqah) to show joy,
thankfulness, and bounty to the family, neighbors, and the poor. [Note: See "Tuhfat Al-
Mawdud Fi Ahiam Al-Mawlud" by Ibn Al-Qaym, chapter on "Rules of Celebrating Al- Aqiqah"]
Islam - both in the Qur'an and Sunnah - denounced what the Arabs of Jahiliyyah used to do of
killing their own children out of their poverty or expected calamities of the future. Thus,
Allah says: "Verily the killing of them is a great sin" (17:31) Also He says: "And when the
female (infant), buried alive, is questioned; for what crime she was killed." (81:8-9)
Man's life, ever since he is born, must be respected and protected even from the father who
was the cause of his existence yet, he is not his creator, for Allah is the one who created
both. The Prophet (Peace be upon him) stressed that man's life is respected even before he is
born. For instance, he refused to punish an adulteress who came to him to ask him to purge
her of her sin by stoning her, yet as a result of her pregnancy, the Prophet refused to punish
her while she is still pregnant to maintain the life of the child who is a living entity and he is
not to be blamed for his mother's or father's sin. [Note: See the story of Al-Gharnidiyah in the
Sahih]
The Qur'an states that killing a human being is tantamount to killing the whole humanity.
Similarly, saving the life of a human being is tantamount to saving the whole humanity. Allah
states this idea when He says:
"That if any one slew a person unless it be for murder or for spreading mischief
in the land - it would be as if he slew the whole people: and if any one saved a
life, It would be as if he saved the life of the whole people." (5:32)
Man is forbidden from taking his own life for it is Allah's Gift and Trust to him. He is forbidden
from abusing it for it does not belong to him but belongs to the One Who gave it. Thus,
committing suicide is a great sin in Islam. Almighty Allah states this idea when he says: "Nor
kill (or destroy) yourselves, for verily Allah hath been to you Ever-Merciful!" (4:29)
Many authentic hadiths strongly warned against and forbade a man from taking his own life.
Jundub Ibn `Abdullah reported in a hadith that is traceable in ascending order of
traditionaries to the Prophet that "There was amongst those before you a man who had a
wound. He was in (such) anguish that he took a knife and made with it a cut in his hand, and
Source: www.prophetmuhammadforall.org 24
25. the blood did not cease to flow till he died. Allah the Almighty said: My servant has himself
forestalled Me, I have forbidden him paradise." [Note: Agreed upon, Al-Lu `Lu' wal Marjan,
73]
The hadith of Thabit Ibn Al-Dahak says: "Whoever commits suicide with the help of a certain
object, is going to be tortured with it in the Hereafter." [Note: Agreed upon, the previous
refrence, No.70]
Also, the hadith of Abu Hurairah stated that: "Whoever throws himself off a mountain and
died, will go to Hell and will be thrown into it for eternity. Whoever drinks a poison and killed
himself, will go to Hell holding this poison in his hand and will drink it over and over again for
eternity, and whoever killed himself with a weapon, will go to Hell holding this weapon in his
hand and will keep on striking at his belly for eternity." [Note: Agreed upon, the previous
reference, No.69]
All in all, we seek refuge in Allah from all this.
The transience of life is a fact but the more important fact is that it is, as it were a
plantation for the eternal life. For the believer is like a farmer who plants here to harvest in
the Hereafter, he works here so as to enjoy the outcome of his effort there. Definitely, no
good is expected from bad deeds, and each soul shall be recompensed in the Hereafter for
what it has earned, for Allah says: "This Our Record speaks about you with truth: for We were
wont to put in record all that ye did." (45:29)
Life is both too short and too valuable. It is the only chance that man is allowed to
accomplish eternal happiness, for he does only live once and it is quite foolish to throw away
this singular available chance. In fact, if one has intelligence and wisdom enough, he should
take an advantage of every single moment on life to secure his future life.
Hence, the stress on invaluable time in the Glorious Qur'an and Sunnah as Allah says:
"And it is He Who made the night and day to follow each other: for such as
desire to be mindful." (25:62)
Allah, the High Exalted says: "And the night and the day hath He (also) made subject to you."
(14:33)
As one of the favors and blessings Allah has bestowed on us and we should be thankful for.
Many Hadiths urge one to take advantage of his time, and to remind every believer of his
responsibility for how it is spent before Allah.
For instance, the hadith states:
"There are two blessings which many people lose: (They are) health and free time for doing
good". [Note: Reported by Al-Bukhari lbn `Abbas]
"Allah will not accept the excuse of any person whose death is delayed till he is sixty years of
age". [Note: Reported by Al-Bukhari on the authouity Abu Hurairab, Al-Muntaqa, No.1093]
Source: www.prophetmuhammadforall.org 25
26. "Take advantage of five things before the time comes for other five things: your youth before
you get old, your health before you become ill, your riches before you become poor, your
leisure time before you become busy, and finally your life before you die." [Note: Reported by
Al-Hakim, approved by Al-Mundhiri, Al-Muntaqa, No. 2089. Al-Dhahabi agrees with him, vol.4,
p. 306]
"No man shall witness the Day of Judgment without being asked about four: His life and how
he spent his time, his youth and how he took advantage of it, his knowledge and how he
disposed of, and his money, from where he had earned and for what he had spent it." [Note:
Reported by Al-Tabarani and Al-Bazar, Majma' Al-Dhawa `d, vol. 10; p.346]
The Prophet (Peace be upon him) considered long life a blessings from Almighty Allah
providing that it would devoted for good deeds. For instance, Abi Bakrah reported that a man
said:
"O Allah's Prophet! Tell , who are the best people." He answered: "Those who
have a long life and good accounts." [Note: Reported by Al-Tinnidhi and said it
is a Good Sound hadith, No. 2331. It is also reported by Al-Hakim and Al-
Dhahabi agrees with him,vol.1, p.359]
Abu Hurairah said: "There were two men of Bali - a neighborhood of Quda'h - who embraced
Islam at the hands of Allah's Prophet and then one of them was martyred and the other lived
for one more year. Talha Ibn `Ubaid Allah (one of those given the glad tidings of entering
Paradise) saw in his dream that the man who lived for one more year entered Paradise before
the martyr and he was surprised to see this. When Talha woke up, he told the Prophet (Peace
be upon him) about his dream. The Prophet said "Why should you be surprised, didn't he fast
for one more Ramadan, prayed more than 6.000 Rak'ahs in this year. [Note: Reported by
Ahmad on a good authority, (Al-Muntaqa (2096), Al -Haisami (10-204), Ibn Majah (3925), and
lbn Hibban in his Sahih on the authority of Talhah. Sheikh Shakir also corrected its authority
(1403) and it is also found in Al-Zuhd by Ibn Al-Mubark. (2,118) and Al-Baihaqi (625)]
The lunar year is 354 days x 17 Rak'ahs = 6018 Rak'ahs.
The Prophet stated that prolonged life is one of Allah's immediate Rewards for some of his
believing servants for certain good and pious deeds which are highly rewarded by Allah such
as preserving the ties of kinship and being good to one's parents.
In Sahih Muslim and Al-Bukhari, there is a hadith reported by Anas that the Prophet said:
"Whoever pleases to be granted more wealth and his lease of life prolonged, then he should
keep relations with his kith and kin." [Note: Argeed upon, Al-Lu `Iu' Wa Al-Marjan (1657)]
Also it was narrated in other books that: "He who likes that Allah prolongs his life and extend
his provision, must be good to his parents and keep the ties of kinship". [Note: Al-Mundhiri
said, it is reported by Ahmad, Al-Muntaqa (1478), and the same said by Al-Baihaqi (8,136)]
Notwithstanding the fact that this prolongation of life was in quantity or quality or it was
supenficial or deep, Allah holds life in high esteem.
Source: www.prophetmuhammadforall.org 26
27. Therefore, the Prophet (Peace be upon him) in many Hadiths, forbade Muslims to wish death,
for life is not a burden that one should get rid of.
Abu Hurairah reported that the Prophet said: "None of you should wish or supplicate Allah for
death. Also, if a Muslim dies his record of good and bad deeds is closed, and a true believer
will add good deeds through prolonged life." [Note: Reported by Muslim on the authority of
Abu Hurairah in the Book of Dhikr, Du'a' and Tawbah (2683)]
In addition, Anas reported that: "None of you should wish death because of a calamity
befalling him; but if he has to wish for death, he should say: "O Allah! Keep me alive as long
as life is better for me and let me die if death is better for me". [Note: Agreed upon on the
authoirty of Anas, Al-Lu`Lu' Wal Marjan(1717)]
Among the privileges of Islam is that it urges people to work in life, advance in construction
and enjoy its blessings.
Islam saw that the construction of life does not contradict with doing good deeds and
preparing oneself for the Hereafter. In fact Islam encourages one to seek happiness in both:
life and the Hereafter, as Allah says: "Our Lord! Give us good in this world and good in the
Hereafter, and save us from the torment of the Fire." (2:201)
Anas reported that the Prophet (Peace be upon him) often used this invocation of Allah [Note:
Reported by Ahmad, Muslim and Al-Bukhari and by Abu Dawud on the authority of Anas, Sahih
Al- Jami' Al-Saghir (4802)] and used to repeat it in the Tawaf -circumambulation - between
the Black Stone and the Yamani Comer.
Almighty Allah says: "O Children of Adam! Wear your beautiful apparel at every time and
place of Prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters. Say,
"Who hath forbidden the beautiful (Gifts) of Allah, which He hath produced for His servants,
and the things, clean and pure, (which He hath provided) for sustenance? Say: They are in the
life of this world, for those who believe, (and) purely for them on the Day of Resurrection."
(7:31-32)
In other words, Allah's ornament and the good things which He has provided were, originally,
created for the believers in this life yet others, by necessity, share them with the believers.
For Allah created life with all the good things to be used to strengthen the believers and as an
available tool in their hands to achieve their godly goals. His Wisdom necessitated that others
share these blessings and ornaments with them so that life goes on as well as humankind. Yet,
in the Hereafter, these good things will be exclusive to the believers as a reward from Allah.
A. The Best of Deeds:
Islam sets an important basis for Allah's Estimation and Evaluation of man's deeds in life and
His Reward for them in the Hereafter. For the more deep-rooted, endlessly useful and
remarkably effective these deeds were, the more rewards he added to his scales
notwithstanding his prolonged lengthy time in life.
Source: www.prophetmuhammadforall.org 27
28. Naturally, Allah's Prophet mentioned some of the deeds that prolong man's life and add more
good deeds to his scales even after he is buried. For instance, the Prophet (Peace be upon
him) says: "Whoever constructs, without causing oppression or aggression, or plants, without
causing oppression or aggression, will be rewarded as long as the creatures of Allah, The Ever-
Merciful, blessed and High Exalted be He, benefit from what he did." [Note: Reported by
Ahmad on the authority of Mu'adh lbn Anas, Al-Majma' (3-134)]
Although this "benefit" might last until the Hour is established, man will still be rewarded for
it. Jabir Ibn `Abdullah related that: "The Prophet (Peace be upon him) walked into the garden
of Umm M'ibad and asked "Tell me Umm M'ibad! Who planted these palm trees? Was he a
Muslim or a disbeliever?" She answered "He was a Muslim." He said: "A Muslim does not plant
or sow anything from which a person, an animal, or a bird eats but it is considered as Sadaqah
for him until the Day of Judgment". [Note: Reported by Muslim in the book of Al-Musaqah (1,
1552)]
In another hadith: "If a man plants or sows anything from which a bird, a human being, or an
animal eats, he will be rewarded for it as long as it bears fruit. [Note: Reported by Ahmad on
the authority of Abi Ayyub, Al-Majma',(4-67)]
In the Sahih of Al-Bukhari and Muslim it reads: "Whoever a Muslim plants or sows any thing
from which a bird, a human being, or an animal eats, it will be considered a Sadaqah for
him." [Note: Reported by Ahmad, Muslim, Al-Bukhari and Al-Tirmidhi on the authority of Anas,
Sahih Al-Jami` Al-Saghir (5757)]
Abu Al-Darda' narrated that: "One day a man passed by him while he was planting in Damascus
and said to him: "How do you plant although you are a Companion of the Prophet (Peace be
upon him)? He said to him: "Do not pass hastily judgments for I heard the Prophet (Peace be
upon him) said: "Whoever plants anything, will be granted a Sadaqah for every time a human
being or any of Allah's creatures eats from it." [Note: Al-Haisami said, it is reported by Ahmad
and Al-Tabarani in Al-Kabir (4, 67-68)]
Obviously, the man thought that "Planting" is incongruous with asceticism and that it denotes
tenacious hope in life, which is totally unbecoming of one of the Companions. Yet Abu Al-
Darda' taught him Islam's viewpoint according to what he heard from the Prophet (Peace be
upon him). Moreover, Allah's Prophet said: "There are seven deeds of which man will continue
to be rewarded for even after his death and burial. These are: Teachingpeople, digging a new
way for the river to flow, digging a well, planting a tree, building a mosque, bequeathing
Allah's Book to someone, and begetting a child who will beg Allah's Forgiveness for him after
his death." [Note: Reported by Al-Bazar, Abu Nu'aim and Al-Baihaqi and also by Sinwaih on the
authority of Anas, Sahih Al-Jami' Al-Saghir (3602)]
B. Fiqh of Reality
The Fiqh of Reality complements the Fiqh of Life. In other words, our approach having a full
grasp of reality must be an accurate and correct one. We should conceive reality the way it
is, not the way it should be regardless the fact that it is on our side or not. Many people fall
preys to self-deception and delude others in their conception of reality.
Source: www.prophetmuhammadforall.org 28
29. What I mean by reality is everything around us that has positive, negative, international,
regional, local or personal impact on both our lives and the lives of our enemies.
It is basically vital to have full grasp of this reality so as to tone our relationships with others
according to it, set an outline for the way we are going to deal with it, are we to accept or
reject it altogether? Are we to show loyalty or complete animosity? Or are we to accept some
of it and reject the rest? And what is the reason for adopting any of these attitudes?
It is quite impressive that the Prophet (Peace be upon him) ordered his oppressed Companions
in Mecca to migrate to Ethiopia and no other country as it was ruled at that time by a just
king whom the Prophet hoped to be just to his oppressed Companions.
Obviously, the Prophet (Peace be upon him) had enough information concerning the facility of
immigration from Mecca to Ethiopia. Moreover, he knew all that needs to be known about the
sovereignty there and the sovereign's character. In consequence of his knowledge of reality,
he issued that wise command.
Muslims laid emphasis on the role of the Fiqh of Reality. For instance even though Muslims
were oppressed minority in Mecca they were well-informed about the international conflict
between the two great powers, Persia and Rome. In fact, Muslims showed great sorrow when
the Christian Byzantines of Rome were defeated by the Magus Persians who believed in two
gods, the god of goodness and light, and the god of evil and darkness. Needless to say the
disbelievers who worshiped idols rejoiced at the victory of Persians as they were closer to
them than the Romans who were the people of earlier Scripture whereas, the Christians were
closer to the Muslims for they, at first, were the followers of a Divine religion.
In consequence both parties were in dispute concerning who is to be victorious.
The Glorious Qur'an descended so as to determine this in clear and concise at the beginning of
Surah Al-Rum saying: "Alif. Lam. Mim. The Romans have been defeated, in a land close by:
but they, (even) after (this) defeat of theirs, will soon be victorious. Within a few years."
(30:1-4)
Also, the Prophet (Peace be upon him) was careful to survey and know the potentialities of
his striking force in comparison with that of their enemies who besieged them awaiting for a
disaster to befall them. Therefore, after the Prophet (Peace be upon him) immigrated to
Medina, he ordered his Companions to "Count the numbers of Muslims." Consequently they did
and the Muslims were 1500 man. Thus the Prophet (Peace be upon him) used calculation and
statistics for the first time in history. In another narration the Prophet (Peace be upon him)
said, "Write down a list" This denotes a written statistics that will be registered and kept. This
is considered an advanced attempt in the history of human development.
The history of the Prophet (Peace be upon him) taught Muslims many lessons. For instance,
after deep meditation and scrutiny, we will realize that the Prophet's judgments that seem
similar are really different in consequence of the different reality of each situation. Among
these situations is the Prophet's firm and hard attitude with the Jews of Banu Quraizah in
contrast with his merciful and forgiving attitude with the disbelievers of Mecca on the
conquest of Mecca. The reason behind this is the great disparity between the disposition of
Source: www.prophetmuhammadforall.org 29
30. Jews and Arabs, the different circumstances of their respective crimes and finally the
difference in the time of each incident.
Hence, the jurists are in consensus that the Fatwa, the legal ruling, is vulnerable to change
according to the change of time, place, circumstance and convention. Accordingly, the
successful and wise Mufti can unite what should be with what already exist, thus he lives in
reality yet his eyes are cast beyond the horizon to what should be.
It is important to keep in mind that we must be careful lest we should be ensnared by:
overestimation or underestimation in our pursuit of the knowledge of reality.
Needless to say, some people are fond of overestimation and exaggeration. They look through
a microscope which makes very small things appear much larger than they already are, or
through a telescope that makes distant things appear much nearer. This tendency of theirs is
directed towards themselves as much as to their enemies. For you often hear some of them
boast about their abilities and potentialities in such enthusiasm that you almost believe them
and ruin yourself with conceit. While others, magnify the potentialities and power of your
enemy to the extent that they almost convince you and you become stricken with despair.
Both conceit, which make one unable to see his enemy's real power, and despair, which
makes one unable to see his own potentialities, are deadly.
Other people, minimize large things and underestimate the importance of things.
Consequently, man loses touch with reality and goes astray in the darkness of the unreal
Therefore, he does not make suitable preparations and arrangements that are in proportion
with the gravity of the incident. [Note: See my book (Islamic Arab Culture Between Originality
and Contemporaniety, Al-Saqafah Al-Arabiah Al-Islamiyah Bayn Al-Asalah Wa Al-Mu`asarah),
chapter of (Knowing Reality Is Prerequiste for Knowmg Modern Age)]
Fiqh of the Targets of Shari`ah
The Fiqh of the Targets of Shari'ah is one of the cornerstones of Civilized Fiqh on the one
hand, the Traditional Fiqh deals with the details and forms of subsidiary Islamic Laws. On the
other hand, Civilized Fiqh deals with their goals, meanings and interpretations that is to say,
the laws and the ultimate targets for which Allah ordained the laws, obligations, the lawful,
the unlawful and the punishment. Undoubtedly, Allah did not ordain anything at random, in
jest or in vain as those who possess minds say:
"Our Lord not for naught hast Thou created (all) this! Glory to Thee." (3:191)
Among the most magnificent Names of Allah is Al-Hakim, The Ever-Wise which means that
there is wisdom in everything He has created or ordered regardless of our knowledge or
ignorance of it. He is Ever-Wise in every thing that He ordained and destined.
Source: www.prophetmuhammadforall.org 30
31. The Qur'an goes so far so as to state the purpose and message of the worship rites, when Allah
says that: "Prayer refrains from shameful and evil deeds" (29:45) Zakah is meant to: "Purify
and sanctify them." (9:103)
Fasting: "That ye may learn self-restrain." (2:183)
And Pilgrimage: "That they may witness the benefits (provided) for them, and celebrate the
Name of Allah." (22:28)
The Sunnah emphasized the importance of the purpose and message of these rites. If these
goats are not achieved, these rites will turn into superficial and empty rites and the Muslim
who performs worship rites without adhering to their purpose and message, will be denied the
reward of his worship. Many Hadiths stress this meaning; Abu Hurairah narrated the Prophet
(Peace be upon him) said: "Whoever does not give up false statements (i.e., telling lies), and
evil deeds, and speaking bad words to others, Allah is not in need of his (Fasting) leaving his
food and drink." [Note: Reported by Al-Bukhari on the authority of Abu Hurairah in the Book
of Fasting (Sawm)]
"Perhaps, a man who fasts in this world may come out with nothing more than hunger from his
Fasting whereas, perhaps a man who gets up for Tahajjud Prayer in this world may come out
with nothing more than staying up all night from his Tahajjud." [Note: Reported by lbn Majah
on the authority of Abu Hurairah, Sahih Al-Jami' Al- Saghir (3488)]
Since worship rites have moral and social purposes and messages besides their spiritual aims,
then it is only natural that all the Islamic Laws have their respective messages particularly
the ones that deal with family, community and state affairs.
Some of these targets are stated quite clearly in the Qur'an and Sunnah preceded by the
familiar conjunctions. One of these targets is the induction of subsidiary laws. Moreover,
there are subsidiary as well as general collective targets for some of these laws. For instance
justice is a general target, in fact, it is the target of all Divine messages as the Qur'an states:
"We sent aforetime Our messengers with Clear Signs and sent down with them the Book and
Balance (of right and wrong), that men may stand forth injustice." (57:25)
Sufficiency and security are general targets. Allah bestowed on Quraish and ordered them to
worship Him as a sign of their thankfulness when He says: "So let them worship the Lord of
this House, Who provides them with food against hunger, and with security." (106:3-4)
The division of the spoils of war that Allah bestowed on Muslims, among people is a general
target. Therefore the Qur'an explained the reason for the distribution of the spoils by the
Prophet among the weak, orphans, needy and the wayfarers by saying: "In order that it may
not (merely) make a circuit between the wealthy among you." (59:7)
Jurists maintained that the targets of Shari `ah are general and diverse.
These targets are spiritual or, in other words, religious. The first target of Shari `ah is the
survival of religion whether in creed or worship because religion is the essence and spirit of
life.
Source: www.prophetmuhammadforall.org 31
32. Moreover, they are moral targets, which are stated in the verse that order Muslim to perform
major worship, and in the hadith of the Prophet: "I was sent to perfect the noblest of virtues."
[Note: Reported by lbn Sa'd and Al-Bukhari in Al-Adab Al-Mufard, and also by Al-Hakim and Al-
Baihaqi after Abu Hurairah in Al-Shu'ab as mentioned in Sahih Al-Jami AI-Saghir]
For virtue is inseparable from religion.
They are human targets as it preserves the sanctity of man's blood, money, honor, mind,
dignity, and freedom. They are economical targets for it places money among the necessary
needs that must be protected in every possible way.
Finally, they are future targets for it does not only takes care of man in the present but also
in the future time as it places reproductive health among its essential interacts.
A. The Companions` Adherence to the Targets of Shari`ah:
Whoever ponders the Fiqh of the Companions, will soon realize that they preceded the nation
in grasping the precepts of the Fiqh of the Targets of Shari`ah. They bore it in mind in their
Fatwas - juristic judgments - jurisdiction and teaching.
For instance, `Umar refrained from distributing the spoils of a rural area of Iraq caring about
the succeeding generations of the Muslim Nation arguing: "If it is not for my concern for the
future generations of Muslims, I would have distributed the spoils of every village I conquer
among those who participated in its conquest as the Prophet did in Khaibar." [Note: Reported
by Al-Bukhari in the Book or Al-Maghazi Al-Mudhana`h and AI-Khums]
Similarly, `Uthman has allowed catching the astray camels, in contrary to the custom of the
Prophet's (Peace be upon him) time due to change in people's mores and circumstances that
imposed new attitude. Moreover, he ordered the Second Adhan of the Friday Prayer outside
the Mosque so as to call Muslims to the Prayer time as the boundaries of Medina extended and
the need necessitated this procedure.
`Ali, as another example, gave a guarantee to pay the debts of the manufacturers.
The Successors, in the same course, said that pricing of goods is allowed when necessity
arises although the Prophet (Peace be upon him) abstained from it in his time saying, "Allah is
the One Who determines the price and He is the Restrainer (Al-Qabid) and the Outspreader
(Al-Basit)." [Note: Reported by Abu Dawud on the authority of Anas in the Book of Al Buyu`
(3451) and also reported by Ahmad. Al-Tirmidhi, lbn Majah, lbn Kibban and Al-Baihaqi, Sahih
Al-Jami Al-Saghir.]
A group of jurists agreed that it is allowed. Sheikh of Islam Ibn Taymiyah in his book Al-Hisbah
and Ibn Al-Qaiyim in his book (Al-Tunuq Al-Hukmiy'ah) said that its being allowed is most
probable.
The research scholars of the Four Schools all agreed on this glorious golden rule namely, the
Fatwa (Legal Ruling) changes in respect of time, place, circumstances, and custom. They
Source: www.prophetmuhammadforall.org 32
33. feared that a group of scholars may cling to certain statements said at a certain time under
certain circumstances, notwithstanding the fact that they could no longer meet the targets of
Shari'ah due to the change of time, place and people. I have proven the authenticity of this
rule guided by proofs from the Qur'an, Sunnah and the history of the Companions in my book
"The Factors of Collectiveness and flexibility in Islamic Shari`ah".
For instance, Ibn Al-Qajyim, the research scholar, wrote at the beginning of his useful chapter
about (Change of Fatwa) in his book (I'lam Al-Mawaqi'n) and stressed the fact that the Shari'ah
in its basis for judgment, concerns people and life. For the Shari`ah is just, merciful, useful
and wise. Every judgment that deviates from justice to oppression, from mercy to
ruthlessness, from usefulness to corruption, and from wisdom to folly, notwithstanding the
different interpretations of it, is definitely not Shari `ah-oriented. [Note: See I`lam Al-
Muwaq'in, vol.3, p.14, Al-Sa'dah]
One the great afflictions that appeared on the Islamic area is a group of people who do not
have any idea concerning the Fiqh of Targets. They offer a golden opportunity for the
secularists and prowesterners to attack Islam. Moreover, they stigmatize the straight Islamic
thought and the constructive Islamic activity, they are captivated by the words and form. I
called them "The New Group of Zahiriyyah", although they are not well-learned or cultured as
the old group of Zahiriyyah were in fact, they did not take anything from Ibn Hazm, the most
erudite of Al-Zahiriyyah, but his occasional inflexibility and rudeness.
They read some of the masterpieces of the two Imams: Ibn Taymiyyah and Ibn Al-Qayim, but
unfortunately, they misinterpret them and failed to understood their message. Moreover they
neither followed in the footsteps of the two Sheikhs, nor those who followed them. Instead,
they indulged in imitating some of the contemporary thinkers and followed their to the letter.
As a result, we heard about some people who call for abandoning the Zakah on (banknotes)
and claim that the prohibition of usury does not apply on banknotes! They seemed to have
overlooked the fact that banknotes are the coins of our time, the basis of transitions and
exchange, and core of property. Other people called for abolishing the Zakah of merchandise
imposed on traders, claiming that there are no authentic hadith concerning its being
obligatory. They seemed to have, voluntarily or involuntarily forgotten that the evidences of
its being obligatory in both the Qur'an and Sunnah. Moreover, there are the targets of
Shari`ah, the narrations of the Companions which majority of jurists upheld as consensus.
[Note: See my refutation of this statement with legal proofs in my book (The Primary
Recourse is to the Qur'an and Sunnah) (Al-Marji'yah Al-`uliyah Lil Qur'an Wa Al-Sunnah),
chapter of (Understanding Specific Texts in the Light of General Texts)
In addition to this, some people make a great commotion about dropping the paying of
equivalent value as a Zakatul Fitr just although `Umar Ibn `Abdel-'Aziz, Abu Hanifah and his
followers and a group of the late scholars of the Nation have have upheld it. [Note: See the
proofs of this opinion in our book (Fiqh Al-zakah) vol.2, p. 952, 956, published by Maktabat
Wahbah, and my book (Kaifa Nat'amal Ma' AI-Sunnah) (How to Behave Towards the Sunnah ) p.
135, 137] Yet this equivalent value payment of Zakatul-Fitr, the best way to pay Zakatul-Fitr
in the big cities such as Cairo.
Therefore, we can, safely presume that many of this group of people are sincere servants of
Allah yet they, simply, do not have adequate knowledge concerning the Fiqh of Targets. Being
sincere is not enough to survive and support the religion of the Nation.
Source: www.prophetmuhammadforall.org 33
34. The Kharijites were also sincere servants of Allah, as Imam Ahmad narrated in many authentic
Hadiths which praise them. For instance "Their perfection of worship rites in Prayer
(Tahajiud) and recitation of Qur'an is incomparable with anyone else. Yet their vulnerability
lies in their mentality and superficial understanding of Fiqh. The Prophet (Peace be upon him)
described them as the people who: "Do not go beyond sounds, syllables. and vowels in their
understanding of Quran."
Consequently, they did not grasp the deep meaning of the Qur'an and were not able to reveal
its mysteries, thus they were described as a group that: "Killing the people of Islam, and
leaving those who worship idols unbothered." [Note: Agreed upon on the authority of Abu Sa'id
Al-Khudri Al-Lu `Lu Marjan (639)]
B. Protection of Interests:
The Shari'ah seeks to protect and maximize the interests on the one hand and to prevent and
minimize corruption on the other hand. It also allows good and useful things, forbids evil and
harmful things, eases the effort of Allah's slaves and lessen the difficulty that they might
encounter. Allah says: "And has imposed no difficulty on you in religion." (22:78) "Allah
intends every facility for you; He does not want to put you to difficulties." (2:185) Also, the
Prophet states: "No harm is inflicted or reciprocated in Islam." [Note: Reported by lbn Majah
and it is a Sound hadith]
The Companions, the most well-learned in Shari'ah, exerted their utmost effort to meet its
targets and message.
Therefore, they often acted according to what is best and what comes within the interest of
Muslims.
Firstly, Abu Bakr had the interest of Muslims in mind, when he ordered togather the scrolls,
on which the Qur'an was written, so as to compile them into one book. This was a thing that
the Prophet himself (Peace be upon him) did not do, yet Abu Bakr thought it over, then
decided to act upon `Umar's advice because it aimed at doing what was in the best interest of
Islam.
Secondly, he also had the best interest of Muslims in mind when he chose `Umar as his
successor in the Caliphate after his death, notwithstanding the fact that the Prophet himself
did not nominate a successor.
Thirdly, when `Umar took over the Caliphate, he had the best interest of Muslims in mind
when he enacted the system of Khiraj (taxes paid on the newly conquered lands), registered
the numbers of the armed forces and the needy people in accounts and books of the treasury,
built cities, establish prisons, used various ways of punishing evil doers through Ta'zir
(punishments lesser than Hadd) e.g. spilling mixed-with-water milk, and confiscated the
money of the governors who trade while in post.
Fourthly, `Uthman too had the best interest of Muslims in mind when he compiled the Qur'an
into one Book, spread copies of it everywhere and burnt unauthorized copies. moreover, he
Source: www.prophetmuhammadforall.org 34